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iiSP. 


ESSEcNTIALS 
of  HAPPINESS 

A      cM  a  n  u  a  1     of     Humanity, 
Its    Character  and    c/lttainment 


^y^    q)R.    F.    F.    Tc/INAKA 


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J.    F.    qiOWNY    ^R  ESS 

Los    C/4nfteles     :     California 
1922 


Copyright,  1922, 

BY 

DR.  F.  F.  TANAKA 


j^t 


DEDICATION 

These  Pages  Are  Written  Solely: 

For  the  Upbuilding  of  True  Manhood  and 

Womanhood  ; 

For  the  Benefit  of  Those  Men  and  Women 

Who  Have  Awakened  to  the  Gravity  of 

THE  Natural  Life  ; 

For  the  Great  Cause  of  Humanity  ; 

AND  FOR  THE  SaKE  OF  THE  CREATOR 

Who  Ordained  for  His  Children 

The  Gift  Eternal — Happiness 

The  Author  Humbly  Lays  This  Volume 

Before  the  ''Threshold  to  These 

Priceless  Treasures" 


111 


Of  this  edition  there  were  printed 
1000  copies  for  distribution.  Each 
hook  is  numbered  and  autographed 
by  the  author,  and  this  volume  is 
Number. ^."Z^fT... 


7- 


CZu 


IV 


PREFACE 

This  treatise  is  an  attempt  to  bring 
out  in  a  few  words  the  ESSEN- 
TIALS OF  HAPPINESS  in  such  a 
way  so  as  to  free  the  reader's  pre- 
vious conceptions  on  the  subject.  The 
more  completely  one  is  able  to  elimi- 
nate his  preconceived  notions,  the 
better  he  will  understand  it. 

For  this  book  treats  only  of  the 
Actualities  (conditions  existing  as 
they  are).  It  does  not  take  into  ac- 
count anything  Conditional  (condi- 
tions that  might  be  existing)  ;  neither 
does  it  intend  to  discuss  Impracticali- 
ties  (conditions  never  really  exist- 
ing). 

Both  the  principles  and  the  inter- 
pretation of  the  principles,  as  pre- 


Preface 

sented  in  this  book,  are  the  direct  re- 
sult of  constructive  philosophy  built 
upon  the  life  and  activities  of  man 
in  relation  to  this  great  world  in 
which  we  are  a  part.  It  therefore 
appeals  only  to  our  intuitive  knowl- 
edge, rational  understanding,  and 
wise  judgment — ^with  them,  only,  may 
we  appreciate  the  spirit  of  this  Vol- 
ume—ESSENTIALS  OF  HAPPI- 
NESS. 

F.  F.  T. 
Los  Angeles,  Cal. 


CONTENTS 

INTRODUCTION 

THE  WORLD— (UNIVERSE)      .     .     .   ^ 

Part  I 

HUMANITY 

GENERAL  CONSIDERATION    ...  15 

Life  of  Humanity 15 

Purpose  of  Humanity 21 

Universality  and  Peculiarity  of 

Humanity       23 

INHERITED  NATURE 25 

Faith        27 

Hope       30 

Aspiration 35 

Part  II 

CHARACTER 

GENERAL  CONSIDERATION    ...    39 

ACQUIRED  NATURE 41 

Honesty       44 

Modesty       49 

Purity 51 

vii 


Part  III 

ATTAINMENT 

GENERAL  CONSIDERATION    ...  59 

PREDISPOSED  NATURE 60 

Love 60 

Peace 66 

Joy 68 

CONCLUSION— HAPPINESS      ...  70 

Part  IV 

SUPPLEMENT 

ARTIFICIAL  PLEASURES     ....  75 

HUMANITY  OF  SEX 85 

MARITAL  INSTITUTION 97 


ESSENTIALS  OF  HAPPINESS 
INTRODUCTION 

The  World  (Universe) 

HE  World  may  be  defined 
as  having  physical  and 
spiritual  conditions,  direct- 
ing and  determining  the 
destiny  of  humanity.  These 
conditions  are  made  up  of  two  pri- 
mary Principles :  Natural  Force  and 
Artificial  Violence, 

Natural  Force,  or  Law  of  Nature: 
The  Law  of  Nature  predominates 
over  all  things.  It  is  the  Supreme 
Power  working  out  its  original  plan 
in  routine,  punctuality,  and  harmony. 
It  cannot  be  halted;  it  never  waits; 
it  never  changes;  it  is  always  inde- 


Inteoduction 

pendent,  and  never  has  the  slightest 
consideration  for  any  force  outside 
its  domain.  This  Law  is  constantly 
in  action;  it  never  fails  to  work  in 
its  own  way.  Moreover,  it  takes  the 
original  course  —  it  never  changes 
with  times,  localities,  age,  circum- 
stances or  people.  So  far  as  it  is  con- 
cerned, it  interferes  with  nothing, 
and  nothing  can  interfere  with  it. 

Artificial  Violence:  By  the  phrase 
** Artificial  Violence"  is  meant  the 
laws,  religions,  sophisms,  customs, 
traditions,  and  teachings  which  are 
promulgated  by  those  opposing  the 
ruling  principles  of  the  Force  of  Na- 
ture. Unlike  the  Natural  Force,  the 
Artificial  Violence  is  never  constant ; 
never  the  same;  always  changing 
with  the  people,  circumstances, 
times,  and  places,  in  which  it  exists. 
The  Artificial  Violence  possesses  no 


Introduction 

will  or  power  in  itself.  Its  existence 
is  possible  only  by  the  faithful  and 
constant  patronage  of  humanity.  In 
that  condition  only  does  it  exist. 

The  Relation  of  Natural  Force  and 
Artificial  Violence:  The  Force  of 
Nature  and  the  Artificial  Violence 
are  not  intended  to  be  co-operative. 
The  former  needs  no  co-operation; 
the  entire  universe  belongs  to  it ;  and, 
so  far  as  it  is  concerned,  it  is  run- 
ning the  universe  perfectly.  There- 
fore, if  the  Violence  of  Artificiality 
wants  to  be  in  any  way  effective  and 
useful,  it  must  come  to  the  standards 
of  the  Supreme  Power — the  Law  of 
Nature. 

The  Relation  of  Humanity  to  Nat- 
ural Force  and  Artificial  Violence: 
Although  humanity  is  directly  under 
the  supervision  of  the  Violence  of 
Artificiality,  nevertheless  this  violent 


XI 


Introduction 

artificiality  is  subject  to  the  strict 
control  of  the  Force  of  Nature.  Hu- 
manity, regardless  of  the  omnipotent 
power  of  nature,  framed  the  prin- 
ciples involved  in  the  Artificial  Vio- 
lence by  its  own  volition,  and  for  the 
constitution  of  its  own  life.  If  hu- 
manity fails  to  live  in  accord  with 
the  laws  of  this  Supreme  Power,  its 
attainment  of  earthly  wealth  or  arti- 
ficial substitutes  of  whatsoever  kind 
for  the  real  life  provided  for  it  from 
the  beginning,  then  humanity  it  is 
that  suffers.  The  Law,  supreme, 
does  not  even  know  of  the  resulting 
discord.  Therefore,  the  greater  the 
conflict  between  the  Violence  of  Ar- 
tificiality and  the  Force  of  Nature, 
the  more  misery  to  human  life. 


xu 


Part  I 
HUMANITY 


Part  I 
HUMANITY 

general  consideration. 
Life  of  Humanity 


HE  Life  of-  Humanity  con- 
sists of  Thought  and  Action, 
One  without  the  other  is  un- 

W  thinkable.  When  devoid  of 
I  both  we  have  no  life  at  all. 
If  thought  exceeds  action,  or  action 
exceeds  thought,  we  have  an  unbal- 
anced life.  When  they  are  in  perfect 
harmony  we  have  a  normal  life ;  and, 
if  they  proceed  from  Natural  Force, 
we  have  that  Law  by  which  man  was 
originally  intended  to  live  his  life. 

Thought  and  Action:   Thought  and 


[15] 


Essentials  of  Happiness 

action  are  the  manifestation  of  spir- 
itual and  physical  phases  of  our  being, 
respectively.  Physical  life  means  the 
maintaining  of  organic  functions. 
When  the  entire  physiological  organs 
of  the  body  cease  to  function,  the 
term  death  is  used.  The  impairment 
of  function  of  any  part  or  portion  of 
its  organs  is  known  as  sickness  or  ill- 
health.  On  the  other  hand,  the  Spir- 
itual life  is  meant  the  acceptance  and 
realization  of  Truth,  or  Actualities. 
A  man  is  totally  dead  so  far  as  his 
spiritual  life  is  concerned  when  his 
life  is  existing  undei  false  impres- 
sions, or  impractical  beliefs;  hence  the 
defiance  of  Truth,  The  term  igno- 
rance is  employed  when  that  man 
whose  life  is  partly  under  an  impres- 
sion or  influence  other  than  the  pres- 
ence of  Truth  or  Realities. 
How  strange  it  is  that  many  a  time 
[16] 


Humanity 

the  simplest  things  are  the  hardest 
to  understand.  Take,  for  instance, 
the  words  of  Christ.  They  are  spoken 
and  written  in  the  simplest  and  plain- 
est possible  language  with  sound  logic 
and  consistent  arguments,  and  yet  we 
do  not  seem  to  understand  His  mean- 
ing. We  would  only  wonder  why 
that  is,  under  the  normal  condition  of 
our  minds !  There  is  no  other  reason 
to  account  for  our  misinterpretation 
of  His  word  than  that  our  thought 
has  not  proceeded  from  Natural 
Force;  but  is  rather  from  the  result 
of  habitual  wrong  thinking.  And  the 
wrong  thinking  is  the  root  of  our  mis- 
conception and  misconduct  of  our  life 
and  its  activities. 

Right  vs.  Wrong  Thinking:  How 
often  we  are  amazed  at  the  expres- 
sion, **Do  you  know  what  you  are 
talking   about?''    We   who    do   not 

ri7i 


Essentials  of  Happiness 

know  what  we  are  talking  about  are 
victims  of  wrong  thinking.  In  fact, 
all  the  so-called  *  troubles"  of  our 
minds  are  the  result  of  wrong  think- 
ing. 

There  are  two  ways  of  thinking: 
One  is  to  think  in  direct  line  with  the 
Law  of  Nature.  The  other  is  to  think, 
not  in  the  direct  line  of  natural  laws, 
but  in  exact  conformity  with  the  Vio- 
lence of  Artificiality.  The  thought 
that  agrees  with  the  natural  laws  is 
the  language  spoken  by  universal  hu- 
manity. Take,  for  example,  some 
such  thought  as  ''I  can  take  advan- 
tage of  Mm  because  he  does  not  know 
any  better/'  This  is  not  a  universal 
thought  because  it  conflicts  with  the 
Force  of  Nature.  It  is,  however,  in 
perfect  conformity  with  the  Violence 
of  Artificiality.  It  violates  the  uni- 
versal nature  because  such  a  thought 

[18] 


Humanity 

is  only  workable  in  sections  where 
Artificial  Violence  predominates. 
Where  the  laws  of  nature  rule,  it 
never  succeeds.  It  is  as  insignificant 
as  a  candle  trying  to  intensify  the 
rays  of  the  sun! 

On  the  other  hand,  the  thought 
that,  ^^I  am  obliged  to  help  him  be- 
cause he  does  not  know  any  better/' 
is  a  universal  thought,  for  it  agrees 
with  the  nature  of  original  humanity. 
Such  a  thought  neither  offends  any 
man,  nor  is  misunderstood  by  any- 
one who  is  free  from  the  adulteration 
of  the  Violent  Thought.  Any  thought 
is  universal  when  it  co-operates  with 
the  desire  to  work  together  for  the 
common  interest — for  Life's  highest 
purpose. 

Character  of  Action:  Aside  from 
the  activities  pertaining  to  ambition, 
humanity  is   ever   striving   for  the 

[19] 


Essentials  of  Happiness 

great  purpose  of  Life — Happiness. 
Those  activities  directed  by  right 
thinking  are  performing  the  natural 
functions  of  responsibility  attached 
to  the  struggle  of  original  man  to 
gain  his  happy  state.  All  activities 
directed  by  wrong  thinking  result 
from  the  injfluence  of  Artificial  Vio- 
lence, and  are  not  in  any  way  accom- 
plishing anything  toward  the  gaining 
of  his  happy  state.  Rather,  they  are 
wasted,  bearing  no  good  result,  and 
impairing  the  energy  of  mind  and 
body.  They  are  useless,  so  far  as 
their  contribution  to  the  Purpose  of 
Life  is  concerned.  To  make  a  con- 
crete instance  of  this  statement:  A 
man  who  goes  regularly  to  church, 
prays  and  gives  according  to  the 
church  requirements  and  under  its 
sanction,  but  whose  thoughts  and  ac- 
tions are  not  hourly  in  exact  con- 

[20] 


Humanity 

formity  to  the  will  of  God,  will  find 
his  mechanical  effort  and  energy 
wasted,  so  far  as  his  ** being  saved'' 
is  concerned. 

PuEPOSE  OF  Humanity 
If  we  can  only  realize  that  the  pri- 
mary object  of  humanity  is  instinc- 
tively struggling  toward  a  common 
end— HAPPINESS— then  we  would 
find  ourselves  in  more  absolute  har- 
mony, not  so  much  in  resolute  dis- 
cord !  Neither  the  expression  of  lan- 
guage nor  the  manifestation  of  our 
actions  seems  to  indicate  that  we  are 
intimately  united  in  this  purpose  of 
life.  But  if  we  observe  our  lives 
closely  we  will  discover  that  our  na- 
ture, either  Inherited^  Acquired,  or 
Predisposed,  is  universal.  We  are 
no  more  contending  or  competing  for 
happiness  than  we  are  seeking  after 
Divine  Grace. 

[21] 


Essentials  of  Happiness 

State  of  Happiness:  Happiness 
may  not  be  comprehensively  defined 
in  a  few  words,  because  to  some,  the 
way  to  misery,  or  hilarity  is  taken 
for  happiness;  and  to  others, — Hap- 
piness is  totally  unknown.  Besides, 
Happiness  is  a  state  of  mind  that 
cannot  be  shown  or  given  to  anyone, 
as  you  would  give  a  tangible  thing. 
However,  we  can  imagine  that  the 
state  of  happiness  is  similar  to  that 
of  the  existence  of  electricity.  One 
is  as  tangible  in  its  essence  as  the 
other,  and  as  tangible  in  its  effects. 
With  electricity,  unless  we  have  the 
necessary  apparatus  to  extract  it 
from  the  atmosphere,  it  is  not  in  ex- 
istence, so  far  as  we  are  concerned. 
The  same  is  true  with  happiness ;  for 
it  will  never  come  to  us,  no  matter 
how  long  we  wait,  or  how  earnestly 
we  seek  after  it,  or  however  much 

[22] 


Humanity 

there  may  be  in  store  for  us,  unless 
we  use  the  proper  apparatus  of  life. 

Happiness  is  naturally  brought  to 
humanity  when  it  has  lived  accord- 
ing to  the  Original  Plan  of  Life.  In 
this  Plan  are  co-operated  the  In- 
herited Nature  and  the  Acquired 
Characteristics,  and  by  following  this 
(that  is,  by  using  the  right  apparatus 
of  life)  we  are  inevitably  led  to  that 
Predisposed  State  of  Happiness.  It 
can  safely  be  stated  that  the  success 
of  universal  nature  can  be  reached 
only  when  Happiness,  attained 
through  living  in  the  Inherited  Na- 
ture and  with  the  Acquired  Char- 
acteristics of  humanity,  is  won. 

Universality  and  Peculiarity  of 

Humanity 

Human  nature  is  universal;  but  it 

has  superimposed  peculiarities.     By 

the    phrase,    ^^universality    of    hu- 

[23  1 


Essentials  of  Happiness 

inanity"  is  meant  the  Inherited  Na- 
ture which,  rules  in  man.  By  "pe- 
culiarity, or  variance  of  humanity/' 
on  the  other  hand,  is  meant  the  Arti- 
ficial characteristics  of  the  world  dis- 
placing the  Inherited  Nature.  Per- 
haps the  best  example  of  this  may  be 
seen  in  the  natural  resemblance  of 
all  children.  They  are  alike.  There 
is  no  artificiality  in  them.  But  as 
they  grow  older  some  are  taught 
without  just  wisdom  that  a  mayor  is 
more  honorable  than  a  carpenter; 
that  money  is  the  most  desirable 
thing  in  the  world ;  that  a  pickpocket 
should  be  arrested,  but  not  the  dis- 
honest bank-president.  Others  are 
educated  with  differing  viewpoints. 
By  the  time  a  child  is  grown,  he  is 
no  longer  like  his  fellows,  —  he  is 
filled,  mostly,  with  Artificialities. 

[24] 


Humanity 

No  man  is  peculiar,  different,  or 
odd,  when  lie  is  directed  by  the  influ- 
ence of  universal  characteristic^.*  On 
the  contrary,  he  is  even  more  odd  and 
more  of  a  nuisance  than  a  monkey 
when  he  is  blindly  loyal  to  the  arti- 
ficial establishments  of  this  world. 
There  is  positively  no  other  reason 
to  account  for  the  differences  in  hu- 
manity other  than  that  one  is  nat- 
ural, or  nearest  to  the  natural,  while 
the  other  is  unnatural  or  artificial. 
Therefore,  the  variance  of  humanity 
is  directly  or  inversely  proportionate 
to  the  quantity  of  natural  or  artificial 
qualities  predominating  in  each  per- 
son. 

Inherited  Nature 

The  First  Principles  of  Universal 
Humanity:  These  principles  are 
(1st)  Faith,  (2)  Hope,  and  (3)  As- 
piration,    The  behavior  of  each  of 

[25] 


Essentials  of  Happiness 

these  qualities  is  universal  with  all 
men.  The  unimpaired  state  of  these 
qualities  constitutes  living  manhood. 
With  them,  there  is  life;  without 
them,  there  is  no  life. 

We  do  not  know,  concretely,  what 
Faith,  Hope,  and  Aspiration  are,  any- 
more than  we  know  why  gasoline  ig- 
nites and  water  does  not.  We  are 
compelled  to  treat  these  two  liquids 
according  to  the  special  demands  of 
their  general  properties;  but  we  are 
helpless  in  not  recognizing  the  ap- 
parent differences  between  them.  In 
the  same  way,  though  we  may  not 
be  able  to  define  concretely  Faith, 
Hope,  and  Aspiration,  we  utilize 
these  principles,  and  they  are  vital 
in  guiding  our  destiny.  Our  proper 
understanding  of  these  principles 
means,  therefore,  right  and  natural 
living — resulting  eventually  in  hapjjy 

[26  1 


Humanity 

life.    Otherwise,  it  will  lead  us  to  the 
life   of  mystery,   misunderstanding, 
and  discontentment. 
Faith 

The  power  of  Faith  is  so  determi- 
nate and  so  strong  that,  according  to 
the  words  of  St.  Paul,  it  **can  re- 
move mountains."  Nevertheless, 
Faith  is  by  no  means  with  us  all 
the  time.  It  ever  increases  as  the 
amount  of  artificial  qualities  de- 
creases; and,  inversely,  it  decreases 
as  the  Artificiality  in  us  increases. 
Frequently,  through  a  man's  life, 
Faith  is  completely  obscured  by  the 
Artificial  Violence  of  this  world,  and 
results  in  the  premature  destruction 
of  life. 

State  of  Faith:  Have  you  faith 
that  two  and  two  are  four  ?  ^ '  Faith ' ' 
is  hardly  the  word  to  express  your 
state.    It  is  not  appropriate.    We  do 

[27  1 


Essentials  of  Happiness 

not  need  to  have  ^^faith"  for  a  self- 
evident  fact.  A  fact  requires  no 
faith.  Have  you  faith  that  oats  bring 
forth  oats,  not  potatoes  %  You  do  not 
have  faith  that  oats  will  not  bring 
forth  potatoes.  Therefore,  when  you 
want  potatoes  you  do  not  sow  oats. 
We  do  not  have  ^* Faith"  in  anything 
that  has  not  been  proved  to  be  Re- 
ality, Faith  has  no  relation  with 
anything  either  self-evident  or  ob- 
scure. It  is  related  only  to  Reality. 
Reality  is  neither  self-evident  nor 
obscure;  it  is  a  spontaneous  mani- 
festation of  the  action  of  Faith. 

Reality:  The  text  of  Christ's  Ser- 
mon on  the  Mount  (Beatitudes)  is 
the  best  example  of  Reality.  It  will 
remain  an  eternal  Reality,  never  be- 
coming materially  evident.  Never- 
theless, it  may  be  spontaneously  man- 
ifested in  evidence  of  actual  fact  by 

[28] 


Humanity 

reason  of  the  faith  we  have  in  it#  It 
is  not  the  knowledge  of  God  that 
shall  make  us  see  God ;  but  purity  of 
heart;  thus  saith  a  Beatitude.  Jt  is 
not  merely  knowing  the  fact  that 
planting  will  bring  harvest,  but  it  is 
the  act  of  planting  that  will  bring 
harvest.  The  state  of  being  pure  in 
heart,  or  the  act  of  planting,  respec- 
tively, is  the  act  of  Reality.  Know- 
ing the  Reality — ^that  is — to  reap,  in 
faith  we  plant.  If,  on  the  other  hand, 
we  refuse  to  recognize  the  Reality, 
there  would  never  be  a  planting.  If 
we  do  not  have  Faith  in  the  Reality 
that  *^  Blessed  are  the  pure  in  heart, 
for  they  shall  see  God,"  and  do  not 
act  upon  its  Reality,  it  is  plainly  evi- 
dent that  we  shall  never  see  God. 

The  Act  of  Faith:  '^Blessed 
(Happy)  are  they  that  mourn;  for 
they  shall  be  comforted."    It  is  not 

[29] 


Essentials  of  Happiness 

quite  the  same  as  the  multiplication 
table  in  principle;  but  it  is  as  real, 
as  that  the  vital  seed  will  bring  forth 
its  offspring  in  due  season.  The  seed 
itself  never  grows  unless  planted  in 
favorable  soil.  Likewise,  no  one  can 
be  comforted  unless  he  mourns,  ac- 
cording to  the  doctrine  of  Christ.  It 
is  very  plainly  real,  is  it  not,  that  by 
putting  our  faith  into  practice  we 
shall  be  in  the  realm  of  eternal  re- 
ality, and  shall  obtain  a  realization 
of  the  source  of  real  Hope  ?  To  look 
into  the  glorious  countenance  of  God : 
or  the  season  of  harvest,  which  is  a 
marvelous  work  of  Faith,  is  to  see 
the  spontaneous  manifestation 
achieved  by  placing  the  Faith  on 
Reality,  and  acting  upon  it. 
Hope 
In  Hope,  we  work,  we  strive,  we 
toil,  and  we  live  for  the  assurance  of 

[30  1 


Humanity 

attainment.  In  despair,  we  trifle,  we 
trespass  and  we  perish  for  the  usur- 
pation of  attainment. 

Hope  and  Despair:  It  is  a  real  use 
of  Hope  and  we  have  faith  that 
*^ Blessed  are  the  poor  in  spirit;  for 
theirs  is  the  kingdom  of  heaven," 
and  when  we  live  up  to  the  letter  of 
it  in  order  that  we  may  gain  entrance 
to  heaven.  It  is  the  empty  use  of 
Hope  when  we  carelessly  use  it  in 
connection  with  our  unnatural  de- 
sire to  get  rich  in  the  city's  streets, 
or  in  some  elegantly  appointed  of- 
fices. To  ^  Vork"  thus  in  ^^hope"  of 
exacting  money  from  such  pretense 
is  not  work  in  its  real  sense;  but  is 
an  act  of  loafing  as  well  as  an  act  of 
trespassing.  The  deed  is  done,  not  in 
Hope,  but  in  a  real  despair. 

Speculation,  not  Hope:  **I  hope 
to  make  money  in  business."    Such 

[31] 


Essentials  of  Happiness 

an  expression  is  commonly  used. 
But  the  use  of  the  word  ^^hope"  in 
that  sense  is  also  greatly  abused. 
True  Hope  hopes  only  in  Reality,  and 
knows  that:  to  he  in  'business  to  make 
money  is  not  any  more  real  than  to 
he  in  business  to  lose  money.  There 
is  no  axiom  in  either  case.  On  the 
other  hand,  it  is  perfectly  permis- 
sible to  say:  **I  speculate  to  make 
money  in  business,"  if  one  is  honest 
enough  to  admit  what  he  is  doing. 
There  is  a  vast  difference  between 
Hope  and  Speculation.  Hope  is 
founded  upon  Faith.  Speculation  is 
founded  upon  conditions.  Hope 
realizes,  and  speculation  is  casual. 

The  Object  of  Hope:  Hope  is  like 
Faith  in  that  it  hopes  neither  in  the 
obvious  nor  in  obscurity,  for  its  ob- 
ject is  directly  in  line  with  spon- 

[32] 


Humanity 

taneity.  That  is,  we  do  not  hope  for 
an  orange  to  be  an  orange,  that  is 
self-evident;  nor  do  we  hope  to  see 
the  kind  of  creatures  inhabiting  the 
planet  Mars,  that  is  obscurity.  But 
in  hope  of  the  harvest,  we  are 
prompted  to  plant  seed.  It  is  a  spon- 
taneous manifestation  of  Reality. 
Summarized,  the  thought  is  this: 
The  act  of  planting  seed  is  Faith;  the 
wisdom  of  planting  will  hring  har- 
vest, which  is  Eeality.  Therefore, 
the  season  of  harvest  is  Hope. 

Existence  and  Peculiarity  of  Hope: 
Hope,  as  we  have  seen,  is  founded 
upon  the  spontaneous  manifestation 
of  Reality.  As  Reality  is  yet  in  the 
state  of  being  true  only,  it  is  not  an 
evidence  of  truth.  The  evidence  of 
truth,  as  well  as  the  reward  of  Hope, 
is  the  Harvest.    Since  Reality  is  not 

[33] 


Essentials  of  Happiness 
an  evidence,  the  assurance  of  Hope 
is  not  secured. 

We  do  not  know  why  our  pure 
hopes  fail  us  at  times.  But  it  is  well 
for  us  to  know  that  disappointment 
may  come  by  sickness,  storms,  lack 
of  proper  materials,  wrong  calcula- 
tion, gross  negligence,  or  any  other 
thing  that  pertains  to  Natural  Force 
and  the  Violence  of  Artificiality.  To 
the  fatalists  it  may  be  bad  luck,  or 
fate;  to  the  Christian  it  must  be 
Providence;  to  the  ignorant  or  the 
infidel  it  is,  ^^Oh,Hell!";  to  the  crook 
it  is  an  excellent  opportunity  to 
swindle;  and  to  the  honest  and  sin- 
cere, if  they  do  not  properly  see  the 
peculiarity  of  Hope,  it  may  mean 
skepticism  or  despondency.  To  the 
hypocrite  it  means  continual  imper- 
sonation; and  to  the  wise,  it  is  the 
working  of  the  irresistible  Force  of 
Nature. 

[34] 


Humanity 

Aspiration 

With  Faith  we  act;  in  Hope  we 
are  assured,  and  by  Aspiration  we 
rise  to  the  better,  greater,  higher, 
and  nobler  things  of  life. 

Quality  of-  Aspiration:  Aspiration 
never  willfully  imitates;  is  always 
independent;  never  deals  blindly;  is 
never  dishonest;  never  irresponsi- 
ble, but  always  acts  with  the  utmost 
purity. 

We  aspire  to  reach  something  bet- 
ter and  nobler,  which  has  not  yet 
been  physically  revealed  to  us;  but 
we  know  it  to  be  there  because  of  the 
Realness  of  its  existence  created  by 
the  assurance  of  Hope.  Aspiration, 
in  spite  of  the  interference  and  con- 
fusion of  the  unreal,  false,  mocking 
media  and  everything  else  artificial 
in  the  world,  will,  in  its  own  way, 
reach  Reality  in  its  final  state.  Chris- 

[35] 


Essentials  of  Happiness 

topher  Columbus  never  had  seen  the 
New  World  before  he  discovered  it. 
But  he  had  the  vision  of  the  New 
World,  which  made  it  possible  for 
him  to  locate  it  with  the  assurance 
of  Hope.  He  did  not  do  it  in  the 
sense  of  speculation;  but  in  Hope, 
because  it  was  Real  to  him.  It  is  As- 
piration which  moves  the  universal 
man  to  reach  for  the  ideal. 

Faith,  Hope,  and  Aspiration  make 
up  the  fulcrum  on  which  our  life's 
lever  balances.  By  placing  life  on 
the  fulcrum  of  that  lever  which 
measures  the  predominating  qualities 
of  the  natural  and  artificial  things 
of  life,  a  man's  temperance,  sanity, 
and  worthiness  may  be  determined. 


36 


Part  II 
CHARACTER 


Part  II 
CHARACTER 

GENERAL    CONSIDERATION 


m 


OTHING  in  this  world  is 
more  beautiful  and  lovely 
than  the  natural  state  of 
humanity.  Why?  Because 
it  manifests  the  same  In- 
herited and  Acquired  common  char- 
acteristics. It  speaks  a  universal 
language;  through  its  media  we  un- 
derstand each  other's  struggles;  with 
it,  only,  we  march  together  in  the 
pursuit  of  life's  purpose.  On  the 
other  hand,  this  same  humanity  can 
be  ugly  and  spiteful  as  is  everything 
artificial.  No  one  fails  to  recognize, 
in  the  lovely  nature  of  children,  the 


[39] 


Essentials  of  Happiness 

fact  that  they  are  perfect  specimens 
of  the  original  humanity.  They  are 
not  yet  spoiled  by  the  ^^smarf 
things  of  the  world.  On  the  other 
hand,  if  these  same  children  become 
sophisticated,  they  are  unbearable. 
Christ  once  said  of  little  children 
that  unless  we  all  become  like  them 
we  would  not  be  able  to  enter  the 
kingdom  of  heaven.  In  fact,  at  our 
best,  we  are  nothing  more  than 
spoiled  children,  ourselves.  We  have 
lost  our  natural  charm  and  innocent 
nature  through  worldly  artificiali- 
ties. The  loveliness  of  children  is  at- 
tributed to  their  natural  innocence; 
since  men  and  women  are  no  longer 
innocent,  nor  can  they  go  back  to 
childhood,  will  they  stay  in  ugly  and 
adverse  conditions  throughout  their 
life?  In  manhood,  humanity  ac- 
quires a  new  nature,  in  which  is  in- 

[40  1 


Character 

corporated  a  set  of  characteristics  for 
the  purpose  of  upbuilding  a  charac- 
ter even  more  beautiful  than  that  in 
the  innocence  of  childhood. 
Acquired  Nature 

The  Fundamental  Characteristics 
of  Humanity:  Humanity,  as  it 
grows,  with  its  Inherited  Nature, 
universally  acquires  (1st)  RON- 
ESTY,  (2nd)  MODESTY,  (3rd) 
PURITY,  The  general  properties 
and  action  of  each  of  these  qualities 
are  universal  with  all  men.  The  un- 
impaired state  of  these  qualities 
builds  the  beautiful  character  of 
manhood.  With  them  there  is 
worthy  life;  without  them  there  is 
vain  life. 

Beautiful  character  is  never  found 
except  where  dwells  Honesty,  Mod- 
esty and  Purity.  We  know  more 
about  honesty  than  dishonesty;  and 

[411 


Essentials  of  Happiness 

we  desire  to  be  honest  rather  than 
dishonest.  We  prefer  to  live  the 
sensible  and  moderate  life  rather 
than  a  life  of  careless  ease;  and, 
finally,  we  desire  above  all  else  to  be 
right  rather  than  wrong,  straight 
rather  than  crooked,  and  just  rather 
than  unjust.  We  know  this  to  be 
true.  No  woman  would  prefer  to  be 
the  concubine  of  some  luxurious  gen- 
tleman who  feeds  her  from  gold 
plates,  adorns  her  with  the  richest 
jewels  that  money  can  buy.  She 
would  rather  have  a  man  for  whom 
she  cares  dearly  and  with  whom  she 
is  willing  to  live  in  poverty,  and  en- 
dure hardships  if  need  be,  but  with 
love  and  peace  of  mind.  The  same 
rule  holds  good  for  man.  He  would 
sooner  live  his  whole  life  for  the 
woman  whose  devotion  is  loyal  and 
whose  character  is  inspiring,  than  to 

[42  1 


Chaeacter 

the  woman  to  whom  he  is  enslaved 
for  the  satisfaction  of  her  whims 
and  vanity. 

We  would  rather  be  in  business  for 
ourselves  and  work  fifteen  hours,  or 
more,  a  day,  if  necessary,  in  order  to 
make  it  successful,  than  to  enslave 
ourselves  to  someone  who  would  pay 
no  matter  how  large  a  salary.  We 
would  rather  wrestle  with  our  equal 
or  a  superior  than  with  a  five-year- 
old.  The  chance  of  winning  the  bout 
with  the  former  is  a  matter  of  uncer- 
tainty; whereas,  with  the  latter,  the 
winning  is  assured. 

No  man  is  naturally  lazy;  no  man 
is  naturally  a  crook;  no  man  is  nat- 
urally sophisticated;  because  dishon- 
esty, immodesty,  and  impurity  are 
directly  opposite  to  his  natural  char- 
acter. Humanity  is  unwillingly  play- 
ing the  false  life  on  account  of  liv- 

[43  1 


Essentials  of  Happiness 

ing   in   the    hopelessly   incompetent 
artificiality ! 

Honesty 
'^Honesty  is  the  best  policy!" 
None  of  the  aphorisms  is  better 
known  than  this.  But  to  what  ex- 
tent is  honesty  the  best  policy,  or  at 
what  time,  or  in  what  way?  That 
those  questions  arise  shows  that  the 
adage  today  does  not  seem  to  be  ap- 
preciated as  much  as  in  the  time  of 
its  propounding.  This  is  probably 
due,  partly,  to  the  misapprehension, 
or  the  misconstruing  of  the  original 
meaning  of  the  word  *^ Honesty"; 
and  partly,  it  may  be,  that  remark- 
able changes  have  taken  place  in  the 
peculiarities  of  humanity.  Today,  it 
would  seem  that  humanity  has  so  al- 
tered that  we  openly  exalt  the  man 
who  practices  the  policy,  ^*  dishonesty 
is  the  best  policy!" 

[  44  ] 


Character 

Quality  of  Honesty:  If  Honesty 
in  an  ordinary  sense  means  **foolish- 
ness,"  or  does  not  mean  much  to  us, 
the  true  ^'Honesty,"  which  is  ac- 
quired by  us  originally,  must  mean 
but  one  thing.  True  Honesty  never 
associates  itself  with  excuses,  alibis, 
pretensions,  or  self -advertising.  Hon- 
esty is  silent ;  it  never  speaks ;  it  acts. 
It  is  astoundingly  independent.  It 
always  seeks  and  sees  through 
courses  other  than  those  mentioned. 
It  is  brave  and  stoic.  It  fights, 
single-handed,  to  the  finish;  never 
surrenders  to  anything  inferior. 

We  do  not  know  one's  honesty  by 
his  words ;  we  have  to  believe  him, — 
no,  we  do  not  have  to  believe  him ;  we 
soon  know  him  to  be  honest  by  his 
individuality!  Honesty  is  therefore 
one  of  the  highest  qualities  of  the 

[45  1 


Essentials  of  Happiness 

beautiful  character  of  universal  man- 
hood. 

Spurious  Brand  of  Honesty:  In 
speaking  of  Honesty  we  probably 
of tenest  refer  to  the  following  brand : 
A  business  concern  once  had  an  ad- 
vertisement in  a  certain  paper:  ^'We 
advise  you  to  get  at  least  a  half- 
dozen  pairs  of  shoes,  while  they  are 
selling  below  the  normal  cost  at  our 
store,  because  the  price  of  these  same 
shoes  will  be  doubled  or  more  within 
a  few  months.  Thus,  save  yourself 
considerable  money.'' 

We  do  not  doubt  the  honesty  of 
this  energetic  business  man  when  he 
tells  the  public  the  truth  of  the  situ- 
ation in  the  shoe  market,  as  forecast 
in  the  price  of  shoes;  nor  that  the 
public  would  save  money  by  follow- 
ing his  advice.  But,  we  cannot  un- 
derstand why  the  merchant  is  so  gen- 

r46i 


Chakacter 

erous  in  spending  hundreds  of  dol- 
lars, merely  for  the  benefit  of  his  cus- 
tomers. According  to  the  wording 
of  the  advertisement,  he  had  never 
thought  of  himself.  That  is  strange, 
for  it  happens  that  he  is  the  owner 
of  the  establishment! 

On  the  other  hand,  it  might  be  pos- 
sible that  this  merchant  is  the  kind 
who  does  not  care  anything  about 
saving  his  customers'  money;  but 
looks  forward,  chiefly,  to  big  busi- 
ness for  himself.  If  this  interpreta- 
tion of  the  motivating  purpose  of  his 
advertisement  were  correct,  then  the 
honest  words  of  his  advertisement 
are  used  to  exact  money  from  the 
less-informed,  and  we  are  compelled 
to  doubt  his  personal  integrity  and 
honesty. 

Honesty  is  beautiful;  honesty  is 
lovely;   and  we   fail  to   detect  any 

[47  1 


Essentials  of  Happiness 

trace  of  beauty  and  loveliness  in  such 
a  suspicious  advertiser.  He  has  done 
us  no  direct  wrong;  he  has  not  told 
the  public  a  lie;  and  above  all,  he  is 
perfectly  honest  so  far  as  this  par- 
ticular honesty  goes.  But  by  the 
standard  honesty  originally  acquired 
by  universal  humanity,  he  was  seiz- 
ing an  opportunity  of  gain  at  the  ex- 
pense of  the  credulity  of  the  public. 
This  brand  of  honesty  is  bad, — it  is 
worse  than  a  man  who  openly  robs 
at  the  point  of  a  gun.  Because  of 
invisible  influences,  thousands  upon 
thousands  are  misled  in  the  case  of 
the  former;  whereas,  in  the  latter 
case,  only  one  at  a  time  suffers,  and 
the  deed  is  quite  simple. 

A  supposed  ** honesty"  which  jus- 
tifies any  form  of  Artificiality  is  in- 
variably contradicting  the  Honesty 
of  Universal  Nature.    Such  an  hon- 

[48  1 


Chaeacter 

esty  is  always  misinforming, — ^mis- 
representing tlie  beautiful  quality  of 
real  Honesty.  Spurious  honesty, 
therefore,  breeds,  either  invisibly  or 
indirectly,  nothing  but  contempt ;  and 
it  stimulates  the  ill-will  of  humanity. 
Modesty 
The  danger  of  anything  in  excess 
cannot  be  overestimated.  This  con- 
dition may  be  manifested  in  such  a 
manner  as  intemperance,  over-dress- 
ing, ^Hoo  much  diplomacy,"  foolish- 
ness, vanity,  empty  talks,  selfishness, 
rudeness,  and  everything  else  super- 
ficial. These  conditions  only  con- 
tribute to  distraction,  disgust  and 
corruption ;  and  there  is  no  real  merit 
or  value  to  account  for  their  exist- 
ence. On  the  contrary,  their  ways 
directly  lead  to  downfall  and  de- 
struction, a  result  which  is  not  an- 
ticipated by  original  humanity. 

[49  1 


Essentials  of  Happiness 

We  know  that  the  man  or  woman 
who  naturally  attracts  and  appeals 
to  us  most  is  that  person  who  pos- 
sesses the  inestimable  quality  of 
Modesty.  Many  an  individual  who 
may  be  possessed  of  linguistic  ability, 
dashing  appearance,  conventional  po- 
liteness, agreeable  disposition  and 
temperance  in  habits  and  manners, 
fails  to  invite  our  serious  attention 
when  he  has  not  acquired  this  beau- 
tiful quality  of  Modesty.  On  the 
other  hand,  those  who  win  their 
places  in  real  life  are  not  of  those 
men  and  women  who  are  silver- 
tongued,  but  of  those  who  are  full  of 
sincerity;  they  may  not  be  gor- 
geously attired,  but  sensible  and 
simple;  they  may  not  force  their 
laughter  and  smiles,  but  their  eyes 
are  filled  with  cheer,  kindliness,  ten- 
derness, gentleness,  and  sympathy. 

[50  1 


Charact  F.r. 

Quality  of  Modesty:  We  never 
hear  of  a  man  who  possesses  money 
or  who  can  command  money,  talking 
about  what  he  is  going  to  do  with  his 
money.  On  the  contrary,  it  is  always 
the  man  who  is  in  adverse  conditions, 
who  does  these  things.  Modesty 
never  boasts.  Neither  do  we  know 
of  a  man  who  has  confidence  and 
ability  to  make  money  to  talk  of  his 
business.  Modesty  is  calm,  and  is 
not  disturbed.  We  seldom  meet  an 
individual  who  possesses  knowledge 
and  wisdom  who  is  loquacious.  Mod- 
esty never  imitates  or  pretends — it 
is  absolutely  genuine. 

The  acquisition  of  Honesty  makes 
immodesty  impossible  to  humanity, 
for  Modesty  is  simply  a  manifesta- 
tion of  Honesty. 

Purity 

Purity,  that  is,  the  Purity  of  uni- 
versal nature,  is  found  only  in  the 
f  51  ] 


Essentials  of  Happiness 

original  character.  No  humanity  is 
pure  when  it  is  entangled  in  any  por- 
tion of  the  general  or  of  the  sectional 
standards  of  the  artificial  world. 
Purity  is  meant,  therefore,  to  be  free 
from  the  influence  of  the  Artificial 
Violence.  To  judge  Purity  by  the 
artificial  standard  is  inconceivably 
erroneous.  It  can  never  be  done,  al- 
though we  attempt  it. 

The  Effect  of  Purity:  Beauty  and 
Loveliness  exist  on  account  of 
Purity's  presence.  Take  Purity 
away,  and  a  man  is  far  from  mag- 
netic; far  from  ideal,  and  far  from 
beautiful.  Upon  Purity  Nature  orig- 
inally intended  to  build  the  wonder- 
ful character  of  manhood.  As  it  is 
with  a  locomotive,  no  matter  how 
strongly  built,  if  it  be  without  the 
power  of  steam,  it  is  useless;  so  is 
man  without  Purity.    An  automobile 

[52  1 


Character 

is  useless  without   gasoline.     How 
about  man  without  Purity? 

Significance  of  Purity:  No  mat- 
ter how  ^* honest"  we  are  in  the  eyes 
of  the  law,  or  in  compliance  with  the 
social  conventions  of  the  age,  or  sec- 
tion, or  whatever  is  included  in  the 
field  of  Artificiality,  if  it  happens  to 
contradict  the  Honesty  of  the  real 
nature  in  us,  we  are  far  from  pure. 
It  does  not  make  the  slightest  dif- 
ference how  we  keep  our  obligations 
and  perform  our  ^^ duties"  as  pre- 
scribed by  the  artificial  world,  so 
long  as  it  is  not  the  best  within  us. 
Or,  if  it  is  not  the  capacity  limits  of 
our  ability,  according  to  the  respon- 
sibility felt  in  the  universal  nature, 
we,  again,  are  not  pure.  It  is  not  so 
much  a  question  of  Purity  as  to  how 
many  times  we  marry,  how  little  we 
think  of  evils  in  ourselves  or  others; 

[  53] 


Essentials  of  Happiness 

but  it  is  a  pertinent  question  as  to 
whether  our  knowledge  of  and  living 
the  nature  inherited  by  us,  or  ac- 
quired by  us,  shall  make  impurity 
impossible.  Artificiality  sets  a 
*^ standard  of  Purity"  of  its  own;  but 
by  so  doing,  it  makes  its  own  stand- 
ard of  purity  an  impossibility. 

Quality  of  Purity:  With  Honesty 
we  deal ;  by  Modesty  we  gain ;  and  in 
Purity  we  reach  our  purpose.  Purity 
is  destructive  to  wrong,  and  an  en- 
emy to  foul  play.  It  sets  its  foot 
straight  toward  its  destiny.  Purity 
is  one  of  the  supreme  qualities  of 
man's  character.  It  possesses  the 
power  of  all  understanding.  It  is 
also  the  source  of  sympathy;  and  no 
true  sacrifice  is  ever  made  without 
the  fullness  of  Purity. 

Honesty,  Modesty,  and  Purity: 
These  alone  determine  man's  beauty 

[54] 


Character 

and  worth;  and,  in  exercising  these 
spiritual  qualities,  will  man  reach  his 
final  stage  of  attainment. 


[55] 


Part  III 
ATTAINMENT 


Part  III 
ATTAINMENT 

GENERAL    CONSIDERATION 

UMANITY,  in  its  final 
stage,  is  either  predisposed 
to  Happiness,  or  Misery, 
The  happy  man  is  he  who 
has  lived  his  life  in  accord- 
ance with  the  direct  dictates  of  the 
Inherited  and  Acquired  Natures  of 
the  universal  mankind.  No  man  is 
happy  who  has  not  done  so.  The 
miserable  man  is  he  who  has  sought 
his  comfort  by  living  according  to 
the  selfish  and  unreasonable  demands 
of  the  Artificial  Establishments  of 
the  world.  By  so  doing,  he  may  at- 
tain the  height  of  worldly  riches,  no- 


59 


Essentials  of  Happiness 

toriety,  and  sensuality.    But,  HAP- 
PINESS, not  MISERY,  is  the  ulti- 
mate end  of  original  humanity. 
Predisposed  Nature 

The  Natural  Disposition  of  Hu- 
manity: Humanity,  with  its  Basic 
Principles  of  Faith,  Hope,  and  As- 
piration, together  with  the  Funda- 
mental Characteristics  of  Honesty, 
Modesty,  and  Purity,  free  from  arti- 
ficial adulteration,  reaches  no  other 
attainments  than :  (1st)  Love,  (2nd) 
Peace,  and  (3rd)  Joy.  In  the  full 
state  of  these  qualities  is  HAPPI- 
NESS identified.  With  them  there 
is  a  happy  life;  without  them  there 
is  a  miserable  life. 
Love 

There  is  no  other  thing  within  the 
scope  of  human  minds  so  badly 
abused  as  that  condition  which  we 
call  Love.     We  have  practically  no 

[60] 


Attainment 

organized  idea  of  its  general  quality, 
as  we  include  in  Love  such  terrible 
conditions  and  deeds  as  hatred,  spite, 
murder,  insult,  jealousy,  deceit,  hy- 
pocrisy, sensuality,  and  everything 
else  originally  inhuman.  It  is  alarm- 
ing when  we  think  of  these  things,  as 
Love  is  a  triumphant  attainment 
after  it  eliminates  all  these  inhuman 
natures  and  acts. 

Quality  of  Love:  Love  never  can 
associate  with  hatred.  It  hates  hate. 
Love  never  takes  the  life  of  another ; 
on  the  contrary  it  gives  up  its  own 
life  for  others!  Love  never  deceives 
nor  impersonates — ^it  is  too  proud  to 
be  itself!  Love  is  never  sensual — ^it 
is  too  pure  to  be  lustful!  So  that 
one  wonders  what  it  is  that  we  gen- 
erally call  Love!  The  definition  of 
Love,  according  to  St.  Paul  in  his 
great  Epistle  to  the  Corinthians,  is 

[  61  ] 


Essentials  of  Happiness 

the  most  comprehensive  and  prac- 
tical that  any  mortal  can  give.  It 
cannot  be  improved  upon.  Among 
other  things  he  states:  *^Love  suf- 
fereth  long,  and  is  kind;  Love  en- 
vieth  not;  Love  vaunteth  not  itself, 
is  not  puffed  up,  doth  not  behave  it- 
self unseemly,  seeketh  not  her  own, 
is  not  easily  provoked;  thinketh  no 
evil;  rejoiceth  not  in  iniquity,  but 
rejoiceth  in  the  truth;  beareth  all 
things,  trusteth  all  things,  hopeth  all 
things,  endure th  all  things.''  So  we 
plainly  see  that  what  we  ordinarily 
call  '*Love/^  which  is  usually  con- 
nected with  envy,  jealousy,  hatred  or 
madness,  is  not  love  at  all.  It  is 
nothing  but  the  violent  attempt  of 
the  Artificial  Nature  of  man  to  usurp 
Love. 

Kinds  of  Love:     There  are  two 
kinds  of  Love:   Independent,  or  Ex- 

[62] 


Attainment 

isting  Love  (Divine  and  ancestral) ; 
and  Spontaneous  Love  (Social).  Di- 
vine Love,  or  Ancestral  Love,  differs 
of  course  from  Social  Love  in  that 
either  Divine  Love  or  Ancestral  Love 
are  already  in  existence — ^it  is  not  an 
attained  condition,  as  in  the  case  of 
Social  Love  (attained).  Otherwise 
the  Love  of  God,  Ancestral  Love  or 
Social  Love  are  just  the  same  in 
quality. 

Divine  Love:  God  loves  us,  inde- 
pendently of  what  attitude  we  have 
toward  Him.  He  does  not  ask  us 
whether  we  love  Him  or  not.  It  is 
immaterial  to  Him.  Some  may 
praise,  others  may  curse.  But  in 
spite  of  either.  He  loves  the  latter 
just  as  much  as  He  loves  the  former. 
The  Love  of  God  is  absolutely  free, 
because  He  possesses  nothing  but 
Love — He  is  Love.  Furthermore,  He 

[63] 


Essentials  of  Happiness 

does  not  keep  His  Love  to  Himself, 
waiting  for  us  to  ask  for  it.  No! 
Inexhaustible  abundance  is  for  you 
and  for  me  if  we  are  qualified  and 
ready  for  it. 

Ancestral  Love:  The  affection  of 
a  father  or  mother  is  like  Divine 
Love  in  this  respect:  It  is  no  re- 
specter of  persons.  Every  parent 
loves  his  prodigal  sons  just  as  much 
as  he  does  his  virtuous  daughters. 
But  Ancestral  Love  is  unlike  Divine 
Love  in  this  particular,  the  former  is 
seemingly  selfish  and  unreasoning. 
Most  parents  ignore  the  fact  that 
they  were  once  children,  and  never 
literally  obeyed  the  prescribed  dis- 
cipline of  their  fathers  and  mothers. 
In  other  words.  Parental  Love  de- 
mands and  expects  what  he  or  she 
did  not  give  in  the  days  of  their 
youth.  Ancestral  Love,  therefore, 
[641 


Attainment 

forgets  the  course  of  generations  by 
ever  repeating  itself. 

Social  Love:  If  we  are  living  in 
the  possibility  that  we  could  love  our 
neighbors  as  ourselves,  we  have  at- 
tained that  state  of  perfect  love.  If, 
on  the  other  hand,  there  is  one  who 
foolishly  imagines  that  it  is  an  im- 
possible act,  he  has  evidently  not 
lived  to  really  know  what  this  Love 
is.  God  can  love  sinful  humanity! 
Parents  can  love  thoughtless  and 
careless  children!  Why  can  we  not 
then  reciprocate  love  between  our 
fellow  beings? 

This  Love  knows  and  treats  only 
with  the  utmost  justice,  because  any 
other  qualities  pertaining  to  injus- 
tice or  selfishness  are  not  in  it.  More- 
over, it  forgives,  forbears,  and  is  ex- 
tremely considerate.  It  can  under- 
stand the  other's  pleasure  as  well  as 

[65] 


Essentials  of  Happiness 

the  other's  pain,  and  expresses  its 
sole  sympathy  for  both. 

It  voluntarily  and  unreservedly 
renders  help;  it  encourages;  and 
above  all  it  does  everything  within 
its  own  responsibility.  Social  Love 
has  the  power  of  all  understanding, 
and  whatever  it  does  is  always  for 
the  very  best.  It  is  uplifting,  inspir- 
ing, fulfilling,  and  achieving  for  the 
purpose  in  which  humanity  is  exist- 
ing. It  is  so  grand  that  in  it  we 
find  nothing  but  everlasting  happi- 
ness. 

Peace 

Peace  is  one  of  the  highest  attain- 
ments of  humanity.  It  is  the  goal 
for  which  it  is  instinctively  striving 
and  constantly  seeking.  However, 
humanity  fails  to  reach  this  goal  be- 
cause it  is  constantly  placing  itself 
in  the  wrong,  turning  in  the  opposite 

[66  1 


Attainment 

direction.  To  attain  peace  is  not  like 
a  strike  of  fortune.  Fortunes  may 
come  and  go  incidentally,  to  all  alike, 
indiscriminately,  but  Peace  never 
finds  its  way  to  any  soul  which  has 
not  toiled,  endured  and  found  pleas- 
ure in  the  life  originally  intended  for 
humanity. 

State  and  Existence  of  Peace: 
Peace  is  an  attained  state,  not  an  ob- 
tained condition.  It  requires  no 
watchman  or  keeper.  No  cannon  or 
thunderbolt  can  destroy  Peace.  We 
can  be  at  peace  in  the  front  of  the 
battlefield  as  well  as  in  the  depths  of 
a  forest.  One  can  be  at  peace  within 
the  midst  of  the  city's  busy  competi- 
tion as  well  as  in  the  country's  quiet 
retirement.  Noisy  and  restless  chil- 
dren are  far  more  at  peace  than  those 
adults  afilicted  with  mental  unrest. 
The  absence  of  noise,  competition,  or 

[67] 


Essentials  of  Happiness 

a  crowd  is  not  any  more  related  to 
Peace  than  sensuality  is  to  Love. 

Peace  is  a  friend  to  the  Principles 
of  Nature,  and  an  enemy  to  Artificial 
Violence.  The  more  the  Violence  of 
Artificiality  tries  to  obtain  Peace,  the 
greater  the  confusion  and  disturb- 
ance ensuing. 

Peace  is  always  at  ease;  it  never 
fears;  it  stands  steadfast  and  firm; 
it  is  sober ;  it  is  sane ;  it  is  clear ;  it  is 
well  balanced.  With  Peace  we  have 
repose;  we  are  free;  we  have  poise; 
we  are  able  to  accomplish;  we  mas- 
ter, and  we  identify  ourselves  with 
perfect  Happiness. 
Joy 

Joy  is  the  highest  attainment  that 
can  possibly  be  given  to  the  life  of 
humanity.  It  is  the  climax  of  human 
life.  It  is  the  reward;  it  is  the  Sat- 
urday night  to  the  toiling  laborer. 

[681 


Attainment 

All  its  past  labor,  toil,  endurance, 
strife,  and  hardship,  are  reasons  for 
rejoicing;  not  a  cause  for  the  least 
regret.  It  is  the  greatest  of  great  at- 
tainments. 

It  is  the  Joy  in  us  that  prompts  us 
to  sacrifice  because  we  feel  indebted. 
It  is  the  Joy  in  us  that  obliges  us  to 
aspire  to  greater  heights  because  we 
feel  ever  so  humble.  It  is  the  Joy 
alone  that  commingles  with  the  af- 
flicted and  sorrowful  hearts  of  hu- 
manity and  cheers  them.  It  is  the 
Joy  that  directly  communicates  with 
the  Source  from  which  all  the  bless- 
ings of  our  lives  flow.  Joy  gives  nor 
begs  nothing,  but  overflows  with 
Thanksgiving. 

With  Love  we  are  right;  with 
Peace  we  are  free ;  and  with  Joy  we 
are  comforted ;  and  with  Love,  Peace 
and  Joy  we  find  ourselves  in  eternal 

Happiness.  r  59  1 


Conclusion — Happiness 

Thus  we  see  that  we  have  hereto- 
fore vainly  sought  Happiness  with- 
out knowing  what  it  is,  where  it  is, 
and  whence  it  is  to  come.  It  is  there- 
fore not  in  the  least  strange  that 
many  of  us  do  not  possess  Happiness ; 
but  we  have  now  learned  that  Hap- 
piness comes  only  after  the  proper 
exercise  of  the  Inherited,  Acquired, 
and  Predisposed  Natures  of  hu- 
manity. From  Inherited  Nature  we 
create  our  real  existence;  with  Ac- 
quired Characteristics  we  build  our 
perfect  character ;  and  in  the  Predis- 
posed state  we  attain  our  real  Hap- 
piness. 

We  often  mistake  Hilarity  (^'Good 
times")  for  Happiness.  However 
while  Hilarity  gives  one  temporary 
[70] 


Attainment 

animation,  it  has  no  qualities  such 
as  are  possessed  by  true  Happiness. 
As  Happiness  is  the  chief  aim  of  nat- 
ural life ;  so  artificial  life  has  for  its 
end,  Misery.  In  other  words.  Happi- 
ness stands  in  the  same  relation  to  nat- 
ural life  as  misery  bears  to  artificial 
life.  Happiness  gives  animation  to 
natural  life,  whereas  Misery  cannot 
animate  any  kind  of  life.  Since  ar- 
tificial life  requires  animation  just 
as  much  as  natural  life  needs  it,  the 
former  substitutes  Hilarity  for  Mis- 
ery for  temporary  relief.  Hilarity 
is  therefore  just  as  essential  to  arti- 
ficial life  as  Happiness  is  to  natural 
life. 

Happiness  is  not  only  the  end  of 
natural  life  but  it  is  also  the  begin- 
ning,—  the  foundation,  —  of  useful, 
practical,  and  worth  living.  Any  ac- 
tivity previous  to  gaining  Happiness 

[71] 


Essentials  of  Happiness 

is  either  done  in  vain  or  is  detri- 
mental. It  may  have  been  harm- 
ful,— it  could  never  have  been  bene- 
ficial. Any  act  performed  in  distress, 
or  in  desperation,  is  the  definite  in- 
dication of  the  absence  of  happiness. 
For  Happiness  is  loving,  peaceful, 
and  joyous.  Any  soul  seeking  Hi- 
larity in  forms  of  exciting  amuse- 
ment, thrilling  adventures,  and  sen- 
sational indulgence  is  not  in  any  de- 
gree happy.  For  Happiness  is  use- 
ful, sane,  and  worthy.  It  leaves  no 
room  for  idle  diversions  or  empty 
laughter.  Happiness  brings  sweet 
memories,  and  stores  abundant  riches 
for  the  future.  Happiness  is  nat- 
ural life,  for  it  is  the  appointed  life 
of  mankind. 


72] 


Part  IV 
SUPPLEMENT 

Artificial  Pleasures 

Humanity  of  Sex 
Marital  Institution 


ARTIFICIAL  PLEASURES 

N  speaking  of  Artificial 
Pleasures  we  refer  chiefly  to 
such  conspicuous  examples 
as  Wealth,  Notoriety,  and 
Sensuality,  These  are  un- 
doubtedly the  most  prominent  among 
the  worldly  pleasures  to  which  hu- 
manity gives  more  time  than  it  can 
possibly  afford.  In  pursuing  these 
pleasures  man  neglects  his  duty  to- 
wards that  goal  set  forth  in  the  origi- 
nal plan  of  life — thereby  failing  to 
achieve  fulfillment. 

Wealth 

It  has  been  proved  to  us  that  the 

accumulation  of  wealth,  or  getting 

money,  is  a  matter  of  chance  much 

more  than  of  living  the  right  sort  of 

[75] 


Essentials  of  Happiness 

life.  A  man  may  be  penniless  to- 
day; and  tomorrow,  without  much 
effort  on  his  part,  or  any  definite, 
preconceived  thought,  become  a  mil- 
lionaire. It  is  quite  evident,  there- 
fore, that  the  accumulation  of  wealth 
has  no  relation  whatever  to  one's 
goodness,  righteousness,  ability,  or 
wisdom.  On  the  contrary,  the  re- 
verse is  often  the  truth. 

Naturally  speaking  a  moneyed 
man  is  much  more  desperate  than  a 
man  without  money,  and  consequent- 
ly the  former  is  idle,  incompetent 
and  intemperate;  while  the  latter  is 
industrious,  practical  and  reason- 
able. The  reason  for  this  may  be  ap- 
parently seen  that  the  rich  man  has 
reached  such  a  state  of  mind  that  he 
has  either  acquired  everything  that 
money  can  buy,  or  he  no  longer  takes 
a  fancy  vision  for  any  good  in  what 

[76  1 


Supplement 

money  will  bring.  The  result  is  that 
he  covets  something  that  is  neither  in 
existence,  nor  is  he  rightly  entitled  to 
it  or  deserves  it. 

A  man  who  toils  for  money,  on  the 
other  hand,  although  he  has  many 
^^air  castles"  like  the  man  who  al- 
ready has  obtained  money,  neverthe- 
less his  dreams  are  founded  upon 
possibility — upon  realization,  so  to 
speak,  however  they  may  he  great  or 
small.  He  only  fancies  many  **  won- 
derful''things  that  money  could  buy. 

At  any  event,  the  buying  power  of 
money  is  very  narrowly  limited,  in 
as  much  as  we  habitually  and  un- 
consciously think  that  it  is  a  great 
medium  of  exchange.  The  idea  that 
with  money  **we  can  get  away  with 
most  anything"  is  very  erroneous  to 
the  fundamental  thinkers.  On  the 
contrary,  money  can  only  buy  what  is 

[77] 


Essentials  of  Happiness 

for  sale — and,  furthermore,  it  often 
discriminates  the  buyers,  as  we  know 
that  a  moneyed  man  perishes  just  as 
soon  as  a  man  without  money  where 
food  famine  is  prevailing.  The  rich 
have  no  more  chance  of  escaping  the 
epidemics  than  the  poor  have,  so  we 
see  that  the  alleged  power  of  money 
is  grossly,  if  not  entirely,  weird  ex- 
aggeration. In  reality  the  place  of 
money  is  not  any  more  extended  than 
the  function  of  a  lead  pencil  is  for 
writing.  What  then,  is  wealth,  may 
we  ask? 

According  to  Christ's  point  of 
view,  the  abuse  of  money  is  the  root 
of  all  evil ;  and  with  it.  He  says,  man 
finds  it  almost  impossible  to  get  into 
the  Kingdom  of  Heaven.  Whatever, 
then,  money  may  be,  it  has  no  intrin- 
sic value  in  helping  us  to  accomplish 
the  real  aim  for  which  we  are  instinc- 

[781 


Supplement 

tively  striving.  Wealth,  therefore,  is 
unquestionably  the  most  disappoint- 
ing, inappropriate,  and  least  useful 
thing  in  our  existence,  so  far  as  its 
contribution  to  our  real  life  is  con- 
cerned. 

NOTOKIETY 

We  are  mad  after  notoriety.  We 
often  separate  from  our  dear  ones 
for  it ;  we  even  deliberately  do  wrong 
for  its  sake ;  we  consinne  our  vitality 
in  pursuit  of  notoriety;  and,  in  fact, 
we  do  not  have  much  time  for  quiet, 
or  hours  of  tranquillity,  when  pur- 
suing notoriety.  Doctors  forget  their 
patients  for  notoriety;  preachers  ig- 
nore the  Saviour  for  notoriety;  law- 
yers overlook  laws  for  notoriety, 
and  we  forsake  worthwhile  things 
for  notoriety.  Remember  what 
Christ  says  about  notoriety.  In  sub- 
stance it  is  this :  What  are  you  going 

[79] 


Essentials  of  Happiness 

to  do  with  the  entire  wealth  of  the 
world  if  you  are  not  happy?  Or,  in 
other  words,  would  you  give  up  your 
happiness  for  notoriety?  The  arti- 
ficial life  of  Humanity  is,  indeed, 
very  inconsistent  when  we  think  of 
these  things! 

Sensuality 

Sensual  pleasure  is  the  greatest  of 
all  the  worldly  enticements.  Its  se- 
duction is  probably  greater  than 
either  wealth  or  notoriety.  In  pur- 
suit of  sensual  pleasure  kings  lose 
their  crowns;  millionaires  become 
paupers;  saints  become  sinners,  and 
happy  men  become  miserable.  Its 
lure  is  well-nigh  irresistible,  but  the 
price  is  terrible. 

Sensuality  never  exists  between 
happy  couples.  It  is  never  known  to 
exist  where  love  rules;  where  inter- 

[80] 


Supplement 

ests  are  mutual,  and  reciprocated. 
But  sensuality  springs  as  soon  as 
balance  is  lost.  Its  balance  is  lost 
through  forms  of  deceit,  of  false- 
hood, and  selfishness.  Sensuality  is 
the  most  carnal,  ignoble,  and  debased 
condition  of  manhood. 


181] 


HUMANITY  OF  SEX 


HUMANITY  OF  SEX 


HE  natures  of  men  and 
women  are  naturally  sym- 
metrical. This,  is  expressed 
in  each  sex  in  the  form  of 
positive  and  negative  quali- 
ties, active  and  passive.  We  may  call 
these  initiative  and  adaptive.  The 
terms  do  not  matter  so  long  as  we 
understand  that  the  characteristics 
which  conflict  or  repel  do  not  make  a 
complete  cycle  where  symmetrical 
qualities  are  required. 

Wholeness  of  Social  Life:  Man 
and  woman,  with  their  positive  and 
negative  qualities,  are  meant  to  be 
mated  for  a  certain  purpose  in  life 
— fulfilling  the  wholeness  of  social 
life.  Whatever  man  lacks  in  his  so- 
[85  1 


Essentials  of  Happiness 

cial  life  he  gets  nowhere  else  but 
from  woman.  Likewise,  woman  gets 
her  social  fullness  from  man.  What 
man  demands  from  woman,  and  what 
woman  from  man,  is  an  entirely  dif- 
ferent thing.  What  qualities  man 
has  not,  woman  has;  and  what  man 
has,  woman  has  not. 

Man  as  a  social  being  is  all  the 
time  instinctively  working  out  his 
destiny,  as  well  as  the  destiny  of  his 
dependents.  He  does  it  inventively, 
and  instinctively;  depending  upon 
the  adaptability  of  woman.  In  the 
natural  state,  the  adaptive  nature  of 
woman  is  remarkable.  It  astonishes 
man  at  any  time,  as  this  quality  is 
absent  from  him.  Naturally  woman 
is  instinctively  seeking  to  adapt  her- 
self to  man's  initiative;  man  is,  on 
the  other  hand,  naturally  seeking  to 
locate  the  adaptable. 

[86] 


Supplement 

Only  one  kind  of  woman  is  useful 
to  man,  and  lie  places  her  real  value 
above  himself.  That  woman  is  she 
who  adapts  herself  to  his  initiatives. 
The  exact  opposite  is  true  as  regards 
woman.  That  man  on  whom  a  wo- 
man depends  and  for  whom  she 
really  cares  to  do  everything,  is  he 
who  stays  with  his  initiatives.  The 
greatest  pleasure  of  woman's  social 
life  comes  when  she  adapts  herself 
to  man's  initiative  power.  Likewise, 
man's  greatest  pleasure  comes  when 
his  initiative  power  is  appreciated. 

On  the  other  hand,  if  a  man  has 
no  initiative  power  over  woman  he 
usually  employs  brute  force.  This  is 
the  most  ineffective  power  known.  It 
can  do  nothing  with  woman's  deli- 
cate adaptive  quality.  Since  woman 
adapts  she  never  yields.  Since  man 
initiates  he  never  adapts.    To  make 

[87] 


Essentials  of  Happiness 

woman  yield  by  brute  force  is  to 
make  her  willing  to  die  before  she 
will  yield.  On  the  other  hand,  if  a 
man  possesses  the  self-determinant 
power  over  woman,  she  is  only  too 
glad  to  adapt  herself  to  him.  To 
make  a  concrete  instance  of  this:  A 
husband  who  is  not  able  to  exercise 
his  initiative  power  over  his  wife 
(not  because  she  is  inadaptable,  but 
because  he  is  yielding),  invariably 
has  some  woman  adaptable  to  his  in- 
itiative; and,  likewise,  his  wife  has 
sought  a  man  to  whom  she  can  adapt 
herself. 

Man's  Initiative  and  W Oman's 
Adaptability:  Man's  initiative  and 
woman's  adaptability  may  be  seen  in 
the  following  contrasts :  If  a  man  is 
told  a  new  thing,  no  matter  how  rea- 
sonable or  true  it  seems  to  him,  he 
never  fully  realizes  it  until  he  proves 

rssi 


Supplement 

it  for  himself;  if  a  woman  is  told  the 
same  thing,  of  which  she  never  heard 
before,  her  adaptive  nature  recog- 
nizes the  truth  instantly,  and  she 
can  make  use  of  it.  Thus  we  see  the 
general  conversation  between  men. 
It  is  invariably  argumentative.  That 
between  the  female  sex  is  ordinarily 
gossip.  Conversation  between  the 
two  sexes  is  generally  in  agreement. 

Man  is  eternally  man,  and  woman 
eternally  woman.  You  cannot  make 
man  out  of  woman,  nor  woman  out 
of  man.  They  will  everlastingly  be 
as  they  are.  That  is  the  beauty  of 
nature ;  otherwise  it  would  not  be  na- 
ture, but  it  would  be  plainly  arti- 
ficial. The  sooner  we  forget  the  man 
or  woman  of  today  is  something  else 
than  he  or  she  was  yesterday,  the  bet- 
ter we  are.  The  young  men  and  wo- 
men of  today  are  craving  and  seek- 

[89] 


Essentials  of  Happiness 

ing  for  exactly  the  same  things  as 
did  their  grandparents,  or  their 
great -great -grandparents  in  their 
youthhood,  or  the  youths  of  centuries 
ago.  They  may  appear  different; 
they  may  not  be  doing  the  same 
things ;  they  may  be  thinking  in  dif- 
ferent terms;  but,  whatever  the  ap- 
parent differences,  however  they 
may  exist,  it  is  not  that  their  original 
nature  has  changed,  but  on  account 
of  the  peculiar  prevalence  of  the 
time's  artificiality. 

Man's  '^Brutality"  vs.  Woman's 
^'Cruelty":  We  often  speak  of  man 
as  brutal,  and  of  woman  as  cruel. 
Yes,  that  is  very  true;  but  it  is  not 
the  proper  way  to  classify  their  pro- 
pensities. If  we  are  asked  to  tell 
what  a  boiler  is,  our  answer  is  surely 
not  going  to  be  that  a  boiler  explodes. 
A  boiler  explodes,   yes;   but  it  ex- 

[90] 


Supplement 

plodes  under  certain  conditions  only. 
It  is  not  made  to  explode.  A  boiler 
does  not  have  to  explode;  neither  do 
we  anticipate  the  explosion,  nor  do 
we  have  it  explode  during  its  life- 
time. An  explosion  is  preventable, 
too! 

A  woman's  cruelty  is  her  defense 
against  man's  brutality.  Man  uses 
his  brutality  when  he  loses  his  initia- 
tive power  over  woman ;  then  is  when 
he  attempts  subjugation  by  brute 
force.  Since  it  is  not  in  the  nature 
of  woman  to  yield,  she  dissimulates, 
and  this  condition  is  known  as  wo- 
man's cruelty.  A  woman  is  trustful 
if  a  man  is  trustable;  a  woman  fol- 
lows if  a  man  leads.  If  a  man  mis- 
leads her,  she  follows  another. 

Conclusion 
So  the  phrase  '^Humanity  of  Sex'' 
means  the  active  qualities  belonging 

[911 


Essentials  of  Happiness 

exclusively  to  each  sex  which  can 
neither  be  duplicated  nor  exchanged 
under  the  conditions  of  a  natural  and 
harmonious  state.  Under  artificial 
conditions,  a  man  may  be  a  woman, 
or  a  woman  may  be  a  man;  but  this 
has  proved  to  be  utterly  disastrous 
to  the  consummation  of  harmonious 
sex  relations.  It  has  caused  failure 
in  the  home  as  well  as  in  the  great 
commonwealth  of  human  society. 

It  is  not  an  uncommon  sight  to 
find  men  giggling  and  women  daring. 
They  must  be  disgusting  to  each 
other!  It  is,  however,  the  poorest 
sort  of  imitation  of  each  sex  to  par- 
take  of  the  characteristics  of  the 
other.  It  is  a  sad  thing  to  see  the 
male  stepping  out  of  his  character  of 
magnificent  strength  which  would 
make  him  a  hero  in  the  eyes  of  wo- 
man; likewise  to  see  the  female  for- 

[92] 


Supplement 

saking  her  sweet  disposition  which 
would  have  kept  her  as  the  everlast- 
ing sweetheart  of  man. 

What  more  foolish  to  imagine  than 
a  man  who,  putting  aside  that  which 
he  really  is  and  that  for  which  his 
capacities  really  fit  him  to  do,  and 
taking  up  that  which  is  wholly  for- 
eign to  him  and  which  he  is  incapable 
of  performing,  when  there  is  no  good 
reason  to  account  for  the  change? 
But,  that  is  the  exact  situation  men 
and  women  are  facing  in  the  problem 
of  sex  existence.  As  but  one  thing 
can  occupy  a  given  space  at  one  time, 
so  man  cannot  imitate  woman  ef- 
fectively nor  can  woman  ape  man. 

While  the  right  and  left  hands  are 
similar  in  form,  and  accomplish  the 
same  effect  in  their  functions,  yet 
they  are  distinctly  two  different 
things.  Male  and  female  are  two  dis- 

[93] 


Essentials  of  Happiness 

tinct  individuals,  possessing  the  same 
equal  faculties,  but  directed  to  cer- 
tain distinctive  uses  exclusively  for 
one  common  object. 

The  more  strongly  we  realize  the 
Humanity  of  Sex  in  its  natural  state 
the  less  apt  we  are  to  fall  under  un- 
congenial state  of  sex  relations.  The 
master  knowledge  of  Humanity  of 
Sex  is  therefore  undoubtedly  one  of 
the  most  important  steps  in  maintain- 
ing the  social  harmony  and  equilib- 
rium of  human  society. 


[94] 


MARITAL  INSTITUTION 


MARITAL  INSTITUTION 


T  no  time  is  humanity  ever 
in  the  state  of  wholeness 
without  the  communion  of 
some  expedient  association. 
Without  this  association  the 
'uUness  of  a  social  life  of  happiness 
is  unattainable.  While  we  are  yet 
children  the  wholeness  of  our  lives 
is  fulfilled  by  the  gentle  care  and  ten- 
der passion  of  our  parents.  When 
we  reach  maturity  we  no  longer  re- 
quire the  ancestral  affection;  we  au- 
tomatically seek  elsewhere  for  the 
fulfillment  of  our  wholeness  in  the 
form  of  marital  institutions. 

One  of  the  worst,  if  not  the  worst, 

among  many  credulous  fallacies  in 

our  social  structure,  is  the  idea  that 

^^ matrimony  is  a  lottery."  The  worst 

[971 


Essentials  of  Happiness 

of  this  is  tHat  it  is  not  generally 
handed  down  to  us  by  those  who  have 
made  matrimonial  mistakes;  but  by 
those  who  pretend  to  be  social  wel- 
fare workers,  reformers,  or,  some- 
times from  the  lips  of  our  parents. 

For  the  sake  of  argument,  let  us 
consider  this  phrase.  With  whom  is 
the  husband  or  wife  gambling?  To 
be  sure,  neither  one  is  taking  chances 
with  the  world,  any  more  in  the  mar- 
ital life  than  were  he  or  she  out  of 
the  state  of  matrimony.  Therefore, 
the  advocators  of  the  matrimonial 
institution  being  a  '* gamble"  must 
mean  that  the  gambling  is  between 
husband  and  wife. 

In  a  game  of  chance,  all  gamblers 
know  that  the  secret  of  the  game  is 
to  pit  one's  skill  against  another's. 
In  plain  words,  it  is  trying  to  steal 
away  another's  belongings.    Such  an 

[98] 


Supplement 

application  as  this  meaning  of  the 
word  to  the  institution  of  matrimony 
is  a  crime  against  social  decency. 

There  is  still  another  clamor: 
*^  Marriage  should  be  instituted  on 
the  basis  of  business  principles." 
This  is  not  quite  so  bad  as  the  first 
assertion;  but  it  is  bad  to  give  such 
a  misinformed,  incompetent,  and  im- 
practical idea  to  the  coming  genera- 
tions who  are  about  to  enter  the  most 
eventful  and  joyous  season  of  their 
lives.  Such  statements  are  not  im- 
proving existing  conditions;  but,  in- 
stead, they  do  considerable  harm,  for 
the  reason  that  they  are  not  true,  not 
practical,  only  misleading. 

A  business  partnership  and  a  part- 
nership instituted  in  marriage  are 
altogether  different  in  elementary 
principles.  In  a  business  partner- 
ship two  or  more  enter  into  an  enter- 

[99] 


Essentials  of  Happiness 

prise  for  the  individual  gain  accru- 
ing to  the  firm  bound  together  by 
common  interests.  In  this  enter- 
prise, efficiency  and  co-operation  are 
absolutely  necessary  and  are  right- 
fully demanded ;  whereas,  in  the  mat- 
rimonial partnership,  efficiency  and 
co-operation  are  naturally  reciprocal, 
and  duly  in  existence. 

There  may  be  many  marriages  in- 
stituted on  a  business  basis  that  are 
called  ^* successful,''  but  they  are  not 
in  a  real  sense  what  marriage  should 
be.  These  men  and  women  are  only 
cohabiting  for  convenience  —  not  in 
any  sense  fulfilling  the  purpose  for 
which  marriage  was  originally  in- 
tended. 

Properties  of  Husband  and  Wife: 
Man  and  woman  have  exactly  the 
same  value  in  fulfilling  the  wholeness 
of  their  common  interests.    The  only 

[100] 


Supplement 

difference  is  that  one  is  a  half,  so  to 
speak,  of  the  other, — one-half  of  the 
whole,  in  their  contribution  to  the 
same  end.  The  functions  of  their  re- 
spective properties  never  conflict. 
They  do  not  conflict  any  more  than 
the  arteries  and  the  veins  do;  both 
carry  exactly  the  same  amount  of 
blood.  The  only  difference  is  that 
the  former  carries  the  blood  from 
the  heart,  while  the  latter  carries  it 
into  the  heart.  The  arteries  and 
veins  are  working  together  for  the 
economy  of  their  common  end, — ^the 
circulation  of  the  blood. 

The  aims  of  husband  and  wife  are 
single;  their  interests  are  in  com- 
mon; never  do  they  compete  for  su- 
premacy or  superiority.  It  is  non- 
sensical, as  well  as  forbidden,  to  com- 
pare a  man  and  a  woman  as  to  their 
usefulness,   worthiness,   supremacy, 

[1011 


Essentials  of  Happiness 

superiority,  or  any  other  of  the  qual- 
ities peculiar  to  the  respective  sexes. 
They  are  incomparable,  because  each 
is  distinct  from  the  other  in  the  pur- 
pose for  which  each  is  intended. 

Of  course,  when  we  compare  the 
amount  of  sweetness  in  an  orange 
and  a  lemon,  the  orange  is  sweeter; 
but  when  you  compare  the  sourness 
in  both  fruits,  naturally  the  lemon 
is  more  sour.  But  there  is  no  real 
sense  in  comparing  these  two  citrus 
fruits  as  regards  their  merits  or  de- 
merits of  sweetness  or  sourness.  You 
cannot  say  a  violin  is  better  than  its 
bow.  The  mission  of  the  violin  is  to 
produce  a  musical  sound.  If  it  fails 
to  do  so  the  most  expensive  violin  in 
the  world  is  useless.  It  is  the  com- 
bination of  the  violin  and  the  bow 
that  produces  the  wonderful  musical 
sounds.    But  the  violin  and  bow  are 

rio2i 


Supplement 

not  fighting  for  supremacy.  Rather, 
they  are  naturally  striving  for  har- 
mony. So  it  is  with  husband  and 
wife.  They  are  for  harmony,  not 
claiming  the  individual  rights  for 
each. 

Successful  Marriage:  Either  suc- 
cess or  failure  of  the  matrimonial 
venture  does  not  so  much  depend 
upon  the  ** suitable  afi&nity"  or 
** knowing  each  other"  as  we  usually 
conceive.  But  it  does  depend  greatly, 
if  not  entirely,  upon  the  proper 
recognition  and  performance  of  the 
respective  duties  prescribed  in  the 
symmetrical  qualities  of  each  sex. 

The  first  duty  of  the  husband  is  to 
provide  the  general  necessities  of  his 
family.  This  act  is  a  spontaneous 
prompting  in  him.  Forasmuch  as 
this  is  a  sacred  duty  of  man,  he  must 
be  allowed  a  free  hand  in  this  par- 

[  103  1 


Essentials  of  Happiness 

ticular  undertaking.  The  primary 
duty  of  the  wife  is  to  assist  her  hus- 
band in  his  strength,  in  his  short- 
comings, in  his  inefficiency,  in  this 
tremendous  task  planned  by  him ;  but 
not  in  the  way  of  authority  or  super- 
vision. A  wife's  authority  and 
supervision  are  not  her  best  service 
in  this  particular  respect  for  their 
joint  interest  for  accomplishment. 
But  they  rather  create  confusion  and 
discouragement  in  his  mind,  because 
he  naturally  is  not  looking  for  his 
wife  to  take  his  place;  and  besides 
it  is  he  who  has  the  responsibility, 
not  she.  The  husband's  activities  in 
the  world  are  for  the  benefit  of  his 
wife,  anyway,  so  that  it  is  her  wis- 
dom to  know  that  to  embarrass  him 
in  his  activity  in  the  world  is  to  im- 
pair their  joint  achievement.  There- 
fore, the  successful  marriage  can  be 

[104  1 


Supplement 

realized  only  by  the  husband  and 
wife  who  are  loyal  and  devoted  to  the 
duties  called  for  in  their  joint  social 
life  inscribed  in  Humanity  of  Sex. 

The  ideal  marital  institution  is 
like  two  feet  making  their  forward 
march.  Each  is  made  to  follow  the 
other.  They  never  conflict.  They 
never  do  the  same  thing  at  the  same 
time,  although  they  are  doing  the 
same  thing  and  getting  to  the  same 
common  place.  On  the  other  hand, 
if  they  were  compelled  to  do  the  same 
thing  at  the  same  time  (like  jump- 
ing), they  could  not  keep  it  up  for 
long.  They  would  get  weary;  effi- 
ciency would  be  lost;  co-operation 
would  be  lacking;  they  might  never 
achieve  their  aim. 

The  same  is  true  with  the  state  of 
matrimony.  If  the  husband  and  wife 
enter  marriage  with  the  idea  of  en- 

rio5i 


Essentials  of  Happiness 

tering  the  business  firm  of  Mr.  and 
Mrs.  Company,  for  individual  gain, 
or  contending  each  other's  authority, 
naturally  the  two-in-one  firm  will 
sooner  or  later  collide ;  dissolve ;  dis- 
agree; go  into  bankruptcy,  or  exist 
only  in  a  chaotic  condition. 

Conclusion 

In  all  probability  the  male  is  the 
king  of  the  general  field  of  Intellect- 
ual  Faculty,  In  reality,  there  is 
never  a  time  that  the  *  intellectual" 
female  has  occupied  this  exalted 
place.  In  the  artificial  condition  of 
this  world  we  ignorantly  ^* believe" 
(imagine)  that  she  is  equal  with  man 
in  sharing  this  honor.  But  to  let  wo- 
'  man  come  into  this  sphere,  or  to  gain 
entrance  to  man's  field,  creates  noth- 
ing but  confusion  and  disorder.  And 

[  106  ] 


Supplement 

misfortune  and  suffering  fall  equally 
upon  both  sexes. 

Nevertheless,  woman  has  an  em- 
pire of  her  own,  to  which  no  man  is 
legally  admitted  to  interfere  with  her 
queenly  sovereignty — that  is  the  em- 
pire of  Emotional  Faculty,  The  man 
who  feels  that  he  is  just  as  capable 
and  knows  just  as  much  as  she  does 
in  this  particular  respect,  is  thinking 
erroneously.  If  man  is  admitted  into 
this  realm,  or  if  he  gains  entrance  to 
the  field  of  woman's  activity,  again 
misfortune  and  calamity  fall  upon 
both,  and  both  have  to  suffer  the  con- 
sequences. 

We  never  let  children  come  into 
our  important  place  of  business,  un- 
less we  know  them  to  behave  like 
statues;  because  it  is  a  well  known 
fact  to  us  that  whatever  they  do,  will 

[  107  ] 


Essentials  of  Happiness 

be  either  for  detriment  or  disadvan- 
tage— never  results  in  advantage  or 
progress.  On  the  other  hand,  these 
same  children  may  be  a  tremendous 
help  to  us  if  they  are  there  to  assist 
us  under  our  authority  and  super- 
vision, if  we  ever  need  their  assist- 
ance. 

The  same  principle  is  exactly  rul- 
ing in  man  and  woman  in  their  re- 
spective Faculties.  To  let  man  in- 
vade the  general  field  of  Emotional 
Faculty,  where  he  has  no  responsi- 
bility,— '^everything  to  gain," — 
'^nothing  to  lose" — ''woman  pays 
the  price,"  so  to  speak,  superficially, 
is  utterly  an  inexcusable  act  of  hu- 
manity of  sex,  if  it  is  for  perfect  har- 
mony and  understanding.  Likewise, 
within  the  scope  of  the  Intellectual 
Field,  where  woman  is  permitted  to 
be   freehand,    careless,   indifferent, 

[108  1 


SUPPLEMENT 

and  thoughtless, — whatever  the  dam- 
age she  may  cause — man  has  to 
amend.  This  is  also  accomplishing 
nothing  toward  the  improvement  of 
the  condition,  but  furthering  the  im- 
pairment of  perfect  harmony  of  sex. 
As  man  differs  from  woman  in  his 
physical  being,  so  the  Intellectual 
Faculty  and  the  Emotional  Faculty 
are  the  secret  of  the  spiritual  differ- 
ences existing  in  their  natures.  A 
harmonious  state  is  only  possible 
when  each  presides  over  his  respec- 
tive dominion.  The  opposite  condi- 
tion breeds  discord,  misunderstand- 
ing, and  all  the  rest  of  the  troubles 
immediately  or  distantly  affecting 
mankind  in  general. 


109 


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